Sermon LIII. On the Spiritual Hills and Mountains, and the Leapings of the Bridegroom

"The voice of my Beloved: behold He cometh, leaping upon the mountains, skipping over the hills."

"The voice of my Beloved." The Spouse, my brethren, already perceives that the young maidens have become unusually shy and reverentially fearful. She perceives it from the fact that they do not now dare as formerly to intrude upon her leisure, nor presume, "as yesterday and the day before," to disturb the quiet of her contemplative repose. She recognises that this is due to her Bridegroom's care and diligence in her behalf. Therefore she rejoices in spirit, whether over the young maidens' amendment, forasmuch as they have now, under obedience, desisted from causing excessive and needless commotion; or because of the security from interruption which she shall henceforth enjoy during prayer; or on account of the condescension and favour of her Beloved, Who so watchfully prevents the disturbance of her slumber and so zealously protects against intruders the delights of her leisure, which is in reality the time of her busiest application. And by the words, "The voice of my Beloved," she acknowledges that the change in the young maidens is the result of the rebuke which He has addressed to them. For one who is burdened with the anxious responsibility of directing others can rarely, if ever, give himself to himself without scruple. He lOI is always afraid that he is neglecting his subjects, and so displeasing God, by preferring his own repose and the sweetness of contemplation to the care of the community. However, it sometimes happens that a certain fear or reverence, infused from h-eaven into the hearts of his children, not only allows him an hour of leisure, but also gives him to understand that his retirement is acceptable to the Lord — from Whose grace it comes that the little ones are willing to suffer their trials in patience rather than trouble their spiritual father. And whenever this happens, what gladness, what peace inundates his soul! For this proper respect, manifested towards him by the "little ones," plainly shows that they have heard within them the voice — threatening, as it were, and reproving — of Him Who says through the Prophet, "I (am He) that speaketh justice." His voice is His inspiration. His voice in the infusion of holy fear.

The Spouse, therefore, on hearing this voice is filled with gladness and exultingly exclaims, "The voice of my Beloved." For she is "the friend of the Bridegroom, who rejoiceth with joy because of the Bridegroom's voice." And she adds, "Behold He cometh, leaping upon the mountains, skipping over the hills." She discovered His presence by the sound of His voice. Now, with the commendable curiosity of holy love, she strains her eyes, being anxious to see as well as to hear Him. Thus hearing leads to seeing, since "faith is from hearing." And it is faith that cleanses our hearts and so enables us to see God, as it is written, "purifying your hearts by faith." Therefore, Him

Whom she has heard speaking, she now sees approaching. For the Holy Spirit observes here the order which the Psalmist indicates, where he says, "Hearken, O daughter, and see." And the better to convince you that it is not by accident or chance that hearing is put before sight in this place, but rather by deliberate design, and for the purpose I have mentioned, I want you to examine if it is not the same order holy Job is found to follow, when he thus addresses God, "With the hearing of the ear I have heard Thee, but now my eye seeth Thee." Again, in the passage which describes the descent of the Holy Ghost on the Apostles on Pentecost Sunday, is it not expressly mentioned that hearing anticipated sight? We read, "And suddenly there came a sound from heaven, as of a mighty, wind coming," and afterwards "there appeared to them parted tongues, as it were, of fire." In this place, then, we have it stated explicitly that the advent of the Holy Spirit was revealed first to the hearing, and secondly to the sight. But there is no need to labour the point further. You yourselves, if you care to take the trouble of searching, will doubtless succeed in discovering many similar testimonies in different parts of Scripture.

Let us now turn our thoughts to a question which calls for more careful consideration as presenting greater difficulties to the inquirer. And here I confess that I stand in particular need of the help of the Holy Ghost, whilst I am endeavouring to explain what those mountains and hills are, which the Church, with gladdened eyes, beheld her Bridegroom leaping upon and skipping over. He was then, as I suppose, hastening to effect the redemption of her whose beauty He desired. I am led to take this view and to hold it firmly by the fact that something very like it occurs in the psalms, where the Prophet, evidently foreseeing and heralding the coming of Christ, expresses himself thus, "He hath set His tabernacle in the sun: and He as a Bridegroom, coming out of His bride-chamber, hath rejoiced as a giant to run the way. His going out is from the end of heaven, and His circuit even to the end thereof." We know perfectly well, my brethren, what that setting forth was, and what that return. We know likewise by Whom and with what intent that course was undertaken and that circuit consummated. For surely when we read of such things, whether in the psalms or in the present Canticle, we are not to represent to ourselves a man of gigantic stature who is captivated by the human love of his absent human spouse, and who in the heat of his hurry to embrace her, comes leaping and skipping over the mountains and hills. Neither should we suppose that the mountains and hills here in question are the huge piles of earthy matter, such as we see around us, which tower high above the level plain, and some of which seem to lift their crests over the clouds of heaven. Indeed it would be altogether unbecoming to entertain such gross material conceptions when explaining the Holy Scriptures, especially when treating of a canticle so spiritual as this. It would even be unlawful, since, as you remember, Christ tells us in the Gospel that, "God is a Spirit, and they that adore Him must adore Him in spirit and in truth."

What, then, my brethren, are these spiritual mountains and hills? When this has been decided, we shall be able to give an accordant account of the Bridegroom's leaping upon and skipping over them. For He is God, and therefore a Spirit. We may suppose the mountains and hills in question to be the same on which, as the Gospel mentions, the ninety-nine sheep were left of old, when their devoted Shepherd descended to earth in quest of the one that had wandered away. But here we encounter a difficulty and the mind sticks fast in doubt. For it is not easy to understand what are those spiritual hills and mountains (and of what kind) said to be occupied by the heavenly and angelic spirits (represented beyond question by the ninety-nine sheep) as a habitation and a place of pasture, so to speak. Yet, unless such things really existed, Truth would not have spoken a parable that implies them. Neither would the Royal Prophet have said of the holy city, the heavenly Jerusalem, long ages before, that "the foundations thereof are in the holy mountains," if there were no holy mountains in heaven. Finally, we have the testimony of Isaias for the fact that the blessed kingdom above possesses not only spiritual, but even living and rational mountains and hills, where he says, "The mountains and the hills shall sing praise before God."¹

What therefore can these hills and mountains be but the very spiritual inhabitants of heaven, whom the Lord calls His sheep? Hence mountains and sheep signify the same. But perhaps some of you may think it absurd that mountains should be represented as pasturing on mountains, or sheep upon sheep. And indeed in the literal signification it does sound rather strange. But if spiritually examined, it will be found to contain a very beautiful meaning. That is to say, if you consider carefully how Christ, the Pastor of both flocks, and the Wisdom of God, ministers one and the same food of truth in one way to the sheep of heaven and in another to those of earth. For we, mortal men, whilst here we sojourn in the place of our banishment, are obliged to eat our spiritual bread in the sweat of our brow, and in labour and pain to beg it outside ourselves, namely, from the learned, from holy books, or at any rate, "clearly seeing the invisible things of God, being understood by the things that are made." The angels, on the contrary, obtain in all plenitude and with equal ease and felicity, if not from themselves, certainly in themselves, the means not only of supporting life, but also of living happily. For they are all "taught of God." We have received an infallible promise that the elect amongst men shall all be admitted sooner or later to participate with them in the same high privilege. But it is not given them to enjoy it here below in a happy security.

The mountains, therefore, feed on the mountains and the sheep on the sheep, when those celestial spiritual essences find abundantly within themselves, from the Word of life, wherewith to sustain a blissful immortality. They are at once mountains and sheep. They are mountains because of their loftiness and fulness. They are sheep on account of their mildness. For although full of God, lofty in merits, eminent in virtues, V yet with humble obedience they bow their exalted heads and submit to the authority of the Divine Majesty, at an infinite height above them; like the gentlest of sheep which are directed in all things by the will of their shepherd, and follow him faithfully whithersoever he goes. And, according to the Prophet David, in these truly holy mountains, as in wisdom, the first of creatures, have been firmly laid from the beginnings and securely repose the foundations of the city of God; which, although in part triumphant in heaven and in part still sojourning on earth, is nevertheless one city. But from the same mountains, as if from living "high-sounding cymbals," there is constantly resounding, as Isaias informs us, "thanksgiving and the voice of praise." Thus with their sweet and never-ceasing songs they fulfil what the same Prophet promised for them in the words above quoted, "The mountains and the hills shall sing praise before God," or what the Pslamist says, speaking to the Lord, "Blessed are they that dwell in Thy house, O Lord; they shall praise Thee for ever and ever."

[ We must now return to the subject whence we have made a short, but, as I think, not unnecessary digression. The angels, therefore, are the mountains and hills on which the Church saw her heavenly Bridegroom leaping with extraordinary agility, and not only leaping on, but skipping over them, what time He was hurrying to enjoy the pleasure of her company. Do you wish me to explain, from the writings of the prophets and apostles, what these leapings and skippings were? Well, you shall be satisfied. But I do not undertake:o put before you now all the relevant testimonies ivhich you can collect for yourselves in the Scriptures t your leisure. It would be too tedious a task to attempt in a sermon, besides being unnecessary. I «hall, therefore, adduce now only those passages which appear to confirm briefly and clearly what is here said py the Spouse concerning the Bridegroom's leaping and kipping. It is of the Beloved the Psalmist sings, "He fath set His tabernacle in the sun; and He, as a Bride-room coming out of His bride-chamber, hath rejoiced as a giant to run the way. His going out is from the end of heaven." See what a leap He gave here, from the height of heaven even unto the earth! For certainly I can find no other place, except this earth, where He, "Who dwelleth in light inaccessible," "hath set His tabernacle in the sun," that is to say, has condescended to reveal and manifest His presence to mortal eyes So it is written, "He was seen upon earth and conversed with men." On earth, I say, "He hath set in the sun," viz., made clearly manifest, the tabernacle of His Body, which He vouchsafed to fashion for Himself from the flesh of the Virgin, in order that He might therein be rendered visible, being invisible in Himself, and that "all flesh might see the Salvation of God," Who had come in the flesh.

He leaped, therefore, upon the mountains, that is to say, upon the superior angelic orders, when He descended to their level, graciously revealing to them the "mystery which hath been hidden from eternity," the "great mystery of godliness." But skipping over these greater and more lofty mountains, the Cherubim, namely, and the Seraphim, and the Dominations, and the Principalities, and the Powers, and the Virtues, He disdained not to come down even to the lowest celestial choirs, which may be regarded as the hills. Yet He skipped over the hills also. For as the Apostle says, "Nowhere doth He take hold of the angels, but of the seed of Abraham He taketh hold," in order that the word might be fulfilled which was spoken by holy David, when he said to the Father concerning the Son, "Thou hast made Him a little less than the angels"; for the seed of Abraham is evidently inferior to the angels. However, it is also possible to understand these words of the Prophet as spoken in commendation of our human dignity, and signifying that man, made to God's image and likeness, and endowed just as the angels with the faculty of understanding, falls short of the perfection of these spiritual essences only by his dependence on an earthly body. But listen to St. Paul speaking unambiguously of the Incarnation of the Son: "Who, being in the Form of God, thought it not robbery to be equal with God; but emptied Himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man." And again, "When the fulness of time was come, God sent His Son, made of a woman, made under the law, that He might redeem them who were under the law." He, therefore, who was "made of a woman "and "made under the law," undoubtedly, in descending so low,, skipped over not alone the mountains, that is, the higher and greater heavenly spirits, but also the inferior angelic choirs, which, in comparison with the others, are properly designated by the name of hills. But he that is lesser in the kingdom of Gk)d is greater than "any flesh-burdened spirit on earth, not even excepting the great Baptist. And although we acknowledge that God is made man, and that even as united to man He is exalted incomparably over all Powers and Principalities; nevertheless by reason of His human infirmity. He yields to those whom He excels by His Majesty. In this way, then, did He leap on the mountains and skip over the hills, when He condescended most graciously to make Himself inferior i to the lowest as well as to the highest of the heavenly spirits. And it was not the angels only whom He placed Himself beneath. He became subject even to human spirits that dwell in houses of clay, the humility of God skipping over and conquering the humility of man. For when He was twelve years of age, He submitted Himself to Mary and Joseph at Nazareth; and in the Jordan He bowed beneath the hands of John, although He was then in His prime. But behold, the day is declining, and still we may not yet descend from these mystical mountains.²

But if I attempted in the present discourse to examine all the beauties of the heavenly heights which we are now contemplating, and to explore all their secret recesses, it would indeed be a pleasing occupation; nevertheless I should have reason to fear lest either the sermon should lose the desirable character of brevity, or else lest such precious and abundant matter should be deprived of due consideration by overhaste in the discussion. Therefore, if it is agreeable to you, let us for to-day rest here on these holy mountains and hills, because "it is good for us to be here,'* where, placed in the same pasture with the angels by Christ, the Shepherd of the whole flock, we can find more pleasant and more plentiful food. For we no less than the angels are" the sheep of His pasture."We should consequently, like the" clean

III animals "of the Good Shepherd, ruminate diligently what we have swallowed down with such avidity from to-day's discourse. So shall we assemble for the next isermon with even keener appetites to enjoy what,remains to be said on our present text, through the bounty of the Bridegroom of the Church, Jesus Christ 3ur Lord, Who is over all things, God blessed for ever. men.

Footnotes

1. "Montes et colles cantabunt coram Deo laudes." In the Vulgate we have "montes et colles cantabunt coram vobis laudem" (Is. lv. 12), which translates the Greek and better suits the context.—(Translator.) ↩

2. This interpretation is common to many of the Fathers. St. Gregory the Great writes (Horn. 29, in Evang.), "When coming to redeem us, Our Lord made certain leaps, if I may be allowed the expression. Would you Uke to know, dearest brethren, what are the leaps I refer to? He leaped from heaven to His mother's womb, from the womb to the manger, from the manger to the cross, from the cross to the sepulchre, from the sepulchre back to heaven." St. Ambrose (in Ps, cxviii.), "Let us see Him leaping. He leaps from heaven to the virgin, from the womb to the manger, from the manger to the Jordan, from the Jordan to the cross, from the cross to the tomb, from the tomb to the sky." Similarly St. Gregory Nazianzen. — (Translator.) ↩